
Book V\A? . 



SERMONS 



BY 



DELIVERED IN 

I 

WASHINGTON CITY, 

MARCH 20 and 27, 1825 



TAKEN IN SHORT BAND, 

BY MARCUS T. ^ GOULD, 

STSNOaRAPHGK. 



SECOND EDITION. 



PHILADELPHIA : 
PRINTED FOR THE PROPRIETOR, 

PRICE 25 CENT?. 



» 



-^t^ 



r-.^-b 



Sl^^^ 



\^ 



6^^ 



O-' 



District of Maryland, — to wit : 

BE IT REMEMBERED, That on this fifth day of April, in the forty-ninth year 
of the independence of the United States of America, Ma-cus T. C. Gouid^ of the 
said District, hath deposited m this Office, the title of a book, the right whereof he 
claims as Proprietor, ^n the words following, to wit : 

" Sermons by Thomas Wetherald; deUvered in the Friends' Meeting, Washington 
" City, March 20 and 27, 1825. Taken in short hand, by Marcus T. C. Gould, 
" Stenographer." 
In ccnformity with the act of the Congress of the United States, entitled " An act 
for the encouragement of learning, by securing the Copies of Maps, Charts, and 
Books, to the Authors and Proprietors of such copies during the times therein men- 
tioned ' and also to the Act, entitled " An act for the encouragement of learning, 
by securing the Copies of Maps, Charts, and Books, to the Authors and Proprietors 
of such copies durmg the times therein mentioned, and extending the benefits thereof 
to the Arts of Designing, Engraving, and Etching Historical and other Prints." 

PHILIP MOORE, 

Clerk of the District of Marylantf, 



LC Control Number 




tmp96 028033 



Washington City March 29th, 1825, 

Friend Wetherald, 

I send you, herewith, a manuscript copy of two 
discourses lately delivered by you, at the Friends' meeting, in this city. 
Will you have the goodness to correct such errors as you may discover 
in the same 1 Aware of the delicate situation in which a public speaker 
may be placed, by the unexpected publication of his extemporaneous 
discourses, I consider it my duty, to make some apology for the liberty 
which I have taken. Your discourses were recorded by me, in short 
hand, for my own edification, and the gratification of my stenographic 
pupils in this place ; but having been warmly sohcited to give them pub- 
licity, and believing that they may be useful to many who were not pre- 
sent, and who may never have an opportunity to hear you, personally, I 
hope you will consent to their pubhcation. Notwithstanding, I conceive 
that language, thus delivered, is the common property of all who hear 
it, and that it is not for the speaker to determine, whether it shall be re- 
membered or forgotten, treasured in the head or the pocket, or repub- 
lished by the tongue or the press, still, as far as I am concerned, I shall 
pay great deference to the individual whose language I may rescue, in 
its rapid fiight to the ocean of oblivion : and if, through the medium of 
my humble art, aided by the press, its benign influence shall be felt 
beyond the confined limits of its native soil, I hope I shall have done 
no injury by the exercise of labour, on which myself and family are de- 
pendant for support. — That the language and sentiment of your dis- 
courses, may, like the rains from heaven in their descent upon the earth 
and their passage to the sea, enrich and fertilize the regions on which 
they fall, and through which they pass, is the earnest wish of a stranger, 
but a friend. 

MARCUS T. C. GOULD 



Washington, 3rd Mont&, 30th, 182a 
To Marcus T. C. Gould, 

I received thine dated the 29th inst. — As to 
the papera thou sent for my examination, I would rather they had not 
een written, believing, that if the Gospel is rightly preached, it must 
be in the demonstration of the spirit and power of the Gospel, and 
adapted to the states of those who are present at the time. And as I 
endeavoured to perform what I believed to be my duty, I must leave the 
consequences, having no right or property in what thou hast written, and 
of course, can exercise no authority over it, being a matter entirely out 
of my control. But, according to thy request, I have looked over the 
manuscripts; and so far as I have discovered, they are substantially 
coneci 

I remain respectfully thy friend, 

THOMAS WETHERALD, 



A nmmmu 



BY 



THOMAS WETBISRALD, 

AT THE friends' MEETING, WASHINGTON CITY, MARCH 20, 1825, 



1 HAVE never yet learned to spend six days in worse 
than idl<'ness5 in order that 1 might have something 
prepared on the seventh, to feed the vain minds of the 
people and fill their itching ears with words, which are 
only a secondary medium whereby knowledge is ob- 
tained* 

I am aware, that in the present age of degeneracy^ 
there are thousands of highly pi^)fessiDg Christians^ 
who deny the operation of the spirit of God up* ^n the 
spirit of man; and who do not admit any other medi- 
um but verbal communication, whereby they may be 
instructed : and as these depend on an improper me- 
dium, the doctrines, principles, and opinions imbibed, 
are of the same nature, impure ; as no stream can rise 
higher than the fountain. From this very cause it is, 
that in the world there is so much religion, and so lit- 
tle righteousness* Instead of these terms being sy- 
nonymous, as they ought to be, there are no two terms 
more directly opposite, in the universe. A man at the 
present day may become very religious, very zealous in 
the cause of religion, and do much for its support, and 
yet indulge in ail the propensities of his carnal mind. 
And if his misconduct goes not so far, that he receives 
the lash of the civil power, he passes on very well. 



But is this the kind of religion, that will enable us 
to meet God with acceptance? No. It is not the reli- 
gion of experience, or of revelation ; it is not the reli- 
«^on of our own reflection. It is that religion which 
is the result of education, prejudice, and habit; and, 
therefore, it must follow, that while under the influ- 
ence of these causes, proceeding from this corrupt 
source, we must be split and divided. And here w^e 
see, '^ Mystery Babylon^ the great, the mother of har- 
lots, and ab(^minations of the earth." That which is 
out of the truth, stands not in the power of God, which 
is in this day, as fully revealed, as ever it was of old. 
Whilst we stand not in this power, we stand in a pow- 
er of our own creation, w hich power is not of God. 

Since we have been sitting together, my mind has 
been led to look at a very ancient record, by which 
we are informed, that in the works of creation, God 
placed in this fiimament two lights; the greater to 
rule tne aay, and the lesser to rule the night. And 
he made the stars also. Now we believe this record ; — 
we believe that the sun was placed in the firmament, 
and that it gives light. But why do we believe it? Be- 
cause we feel its vivifying influence ; the evidence is in- 
dubitable ; and this affords a beautiful type of that me- 
dium, through which we receive a knowledge of God. 
" For this is life eternal, to know thee, the only true 
God, and Jesus Christ whom thou hast sent." He has 
given us a light, which is the life of men. This light 
operates upon every mind ; — there is not an individ- 
ual, who has arrived to the years of manhood, with- 
out feeling its influence, however he may be bound 
under the dogmas of those preceptors, who never 
received this command from God. " Go ye, therefore. 




and teach all nations, baptizing them into the name 
of the Father, and of the Son, and of Holy Ghost." 

But what will that religion do for us, in that day, 
when this mortal must put on immortality, and this 
corruptible must put on incorruption ? 

Is there an individual, who has not experienced the 
operation of the spirit in his own mind, and who has 
not, at times, felt a concern for his everlasting welfare? 
Are there any, who cannot testify that they have, when 
on their pillows, had serious reflections ; and in their 
solitary hours been led or induced to aspire, unto the 
God and Father of our Lord Jesus Christ, for know- 
ledge and wisdom ? 

Is this the result of education? No ; it is the opera- 
tive power of God upon our spirits, that medium 
through which knowledge is as certainly received, as 
light from the sun. 

This is the first moving of that embryo, which is 
begotten in us, and as it is written, " shall rule the na- 
tions with a rod of iron." 

I remember the record of the beloved apostle, who 
was commanded to take the little book out of the an- 
gel's hand who stood upon the earth and the sea, hav- 
ing the dominion over the earthly or animal propensi- 
ties, and the fluctuating imaginations of the mind, and 
eat it up : "And it shall be in thy mouth sweet as ho- 
ney, but it shall make thy belly bitter." 

I have been instructed by these words. They are 
analagous to this expression : — ^''I will allure her, and 
bring her into the wilderness, and speak comfortably 
unto her." The little book, which is in the mouth sweet 
as honey, is a beautiful type, through which I have 
been led often to look at the beauty and excellence of 



holiness, of which we all have similar prospects, al- 
though many attain not the possession thereof. 

Are there any who have not experienced these feel- 
ings ? No — for God remains from everlasting to ever- 
lasting, as a light unto the good and the evil ; in himself 
unchangaable, he sends his rain on the just and the un- 
just ; and, therefore, while in this probationary state, this 
medium will be continued to us. We shall see the beau- 
ty of holiness, and desire to draw nigh to God, as a be- 
ing pure, holy, harmless, undefiled, and separate from 
sin. When we come to walk under the influence of 
this divine light, that law of the spirit of life which 
operates upon the man of sin, then it becomes bitter — 
when thousands who have experienced the first movings 
of the embryo, have strangled it in its birth ; here they 
have lost the benefit of its existence. That light which is 
the life of men, becomes dim and cloudy, and they are 
enveloped in darkness — their sun goes down at noon. 

But we can become religious without the aid of this 
light, this judge of quick and dead, who reproves eve- 
ry one of sin and transgression ; we can fulfil all the 
rituals of the outward law of that society of which we 
are members, under the influence of those early imbi- 
bed prejudices which fill the mind. We can condemn 
a portion of our fellow creatures to everlasting perdi- 
tion ; — we can profess to believe that a part will be 
doomed to everlasting happiness, and the rest to mise- 
ry ; — ^we can form systems for ourselves, and even give 
laws to God. We can become righteous in our own 
eyes, as did the Jews, when deeply degenerated, say- 
ing, " Come not near me, stand by thyself, for 1 am ho- 
lier than thou." 

This religion will do for us, when we have slain the 



witness for God in our souls : but it will not do to die 
by. If we attend to the monitions of this divine birth, 
in its first appearances— if we submit to its influence, 
whether it is sweet or bitter, the knowledge of God in- 
creases. We may remember the declaration of the 
Apostle : " When I was a child, I spake as a child, I 
understood as a child, I thought as a child ; but when I 
became a man, I put away childish things." So certain 
as is this progress, in the opening of the rational pow- 
ers of man, so certain is the progress in spiritual dis- 
cernment, and a growth in grace, and a knowledge of 
the truth. If we begin not at the beginning, and submit 
not unto that teacher which never was removed into 
a corner, we never can receive subsequent lessons, to 
fit us for an habitation in that city whose walls are sal- 
vation, and whose gates are praise. 

We may boast of our reason, and of being the noble 
work of God ; but if we disobey him, we become most 
ignoble, and by separating ourselves from him, we be- 
come aliens from the commonwelth of Israel, enemies 
to the covenant of promise, having no hope, and are 
without God in the world. This is beautifully exem- 
plified in the declaration of an eminent Prophet, when 
he compared man to the helpless infant, cast out in the 
open field, in its blood — it was not salted at all, nor 
swaddled at all ; neither was it washed in water, to sup- 
pie it: yet in this situation, passing by us, he hath said 
unto us, live ye. He hath said unto us, when we were 
in our blood, live; and he hath waited for us, accord- 
ing to this beautiful symbol, " until thy breasts are 
fashioned, and thine hair is grown, whereas thou wast 
naked and bare. Then I saw thy time was the time 
of love, and I spread my skirt over thee — I made a row 



10 

venant with thee, and clothed thee also with broidered 
work, and shod thee with Badger's skins. I adorned 
thee also with gold and with jewels, and thou becamest 
mine." Has he not made this covenant with us ? Has 
he not borne with our infirmities, cast his skirt over us, 
and said unto us, when in our blood, live ? And as we 
have attended to his admonitions, he has clothed us 
with broidered work, and shod us with Badger's skins, 
and adorned us with his gold and his jewels, whereas 
we were naked and bare. But we have broken our 
covenant upon every high mountain; we have wan- 
dered from him, choosing other lovers. In this we have 
dealt treacherously with him, not because there was 
not a sufficiency of his excellency to make us superla- 
tively comely, but because we have indulged our vain 
propensities, and hence separated ourselves from him, 
and wasted his gold and jewels on others. We have 
become religious without righteousness, placing opin- 
ions for religion, and declamations for gospel ; but opin- 
ions are not religion, nor declamation gospel, for these 
stand in the reasoning powers of man. But man, by 
the aid of reason, the arts, sciences, and philosophy, can 
never come to a knowledge of God. 

What is man? He is a compound being; he has an 
animal body, and animal or instinctive faculties, by the 
aid of which he can perform all the animal functions. 
The race of mankind are propagated as other animals 
are, and we die as they die. We are sensible of heat and 
cold, hunger and thirst, and every other feeling to which 
the lowest animal is liable. But there is also in man 
something of the nature of Deity, a spirit, which is an 
emanation from God. It is this alone that can compre- 
hend God, It is bv the combination of these faculties 



11 

that reason is produced, by the exercise of which, man 
receives the power of speech, and is enabled to com- 
pare ideas, to dive into arts, sciences, and philosophy ; 
to fulfil the social, civil, and relative duties which we 
owe to each other — in short, to do all that is temporal- 
ly required of us, if we pervert not this reason, and 
make it not subservient to our animal passions. But 
this compound, which we call reason, can never give 
a knowledge of God, because he is a Spirit. 

These views are confirmed by the apostolic declara- 
tion, that as " the things of a man are known only by 
the spirit of a man, which is in him ; so the things of 
God knoweth no man but by the Spirit of God." 

How necessary it is, then, that we learn to distin- 
guish between the light of the Spirit of God, manifest- 
ing spiritual truths, and this light of reason, which is 
nothing more than the light of the Spirit of God shining 
upon the instinctive faculties. These may be compar- 
ed to a body which is, in itself, opaque, and without 
light. But when that light which proceeds from Hea- 
ven shines upon it, the reflected rays may be compar- 
ed to the light of the moon, which is a borrowed light; 
but this is not the light whereby we feel that invigo- 
rating influence, which is produced by the rays of the 
sun shining immediately on ourselves, and which cause 
vegetation and warmth. It is of an inferior nature ; 
but w hen abstracted from these animal propensities — 
when the soul soars into the arms of divinity, it is lost 
to all lower enjoyments; the spirit is united to him in 
the bond of peace, purity and perfection : and herein is 
the declaration of the Lord Jesus fulfilled, " The king- 
dom of Heaven is within you." For whatever our situ- 
ation on earth maybe — whether in sickness or in health, 



h2 

in riches or poverty, in prosperity or adversity, or up* 
on the bed of death — ^if the mind is fixed in Heaven, 
it will be to the soul an anchor, sure and steadfast, over 
all the powers of death, hell, and the grave. 

And yet we are commuting all this — ^for what? For 
the indulgence of our passions, propensities, and feel- 
ings, which are natural, and which will stand only for 
a limited period, perhaps but for a moment. 

We indulge them at the expense of our present en- 
joyment, and future prospect of Heaven, when we shall 
be unclothed of mortality. How blind must we be, to 
hate a religion which will support the mind under eve- 
ry affliction, which regulates every inordinate passion 
and propensity, which v/ould again make our wilder- 
ness an Eden, our desert like the garden of the Lord. 
Joy and gladness would be heard therein; thanksgiving 
and the voice of melody : not that of tumultuous joy, 
nor the delights of music, proceeding from the sons 
and daughters of the children of men. 

When the mind is prepared for the reception of this 
holy principle, there is a calm, a quiet, which many of 
you have felt, but which can never be described by 
words. 

Have not many of the sons and daughters of men 
been partakers of these joys ? 

When our hands have been engaged in our labours, 
when walking by the way, when we lie down or when 
we rise up, have we not been ready to adopt the lan- 
guage of the apostle : " It is good for us to be here ; and 
let us make three tabernacles : one for Thee, and one 
for Moses, and one for Elias." But alas! have we 
brought these feelings practically into our daily walk 
in life? I fear we have not. And hence it is, that we 



13 

have been turned back again, into a state of suffering 
and deep affliction. 

Many are willing to follow Christ to the mount of 
transfiguration, but few are willing to follow him to the 
mount of crucifixion. But we never can become parta- 
kers of his life, till we have experienced that declara- 
tion of the Apostle fulfilled, " I am crucified with Christ, 
nevertheless I live, yet not I, but Christ liveth in me ; 
and the life that I now live, in the flesh, is by the faith of 
the Son of God, who loved me, and gave himself for me." 

But there is a vain and fruitless hope, and a nominal 
belief entertained, that something was done for us centu- 
ries before we had an existence, which will wipe away 
our transgressions. But can a spiritual effect be pro- 
duced, by an outward cause ? This sacrifice was a beau- 
tiful type and consummation of all which had gone 
before; and in this type was fulfilled all obedience 
to the outward and legal dispensation, and another 
more glorious opened ; which was not to depend on 
any of these things, but upon our willingness to be cru- 
cified with Christ, and to know our natural passions 
and propensities, brought into subjection and obedi- 
ence. 

Thus an important lesson was designed to be incul- 
cated, by this act of malevolence in the Jews : and con- 
vinced I am, that that sacrifice, without the gates of 
Jerusalem, will never have the effect that many are as- 
cribing to it. For if through his sufferings, in his out- 
ward manifestation, the work is done, and if, through 
his act merely, he became the propitiatory sacrifice for 
the sins of the whole world, why are we yet partaking 
of bread and wine? Why are we in subjection to ano- 
ther lex scriptum, (or written law,) which preachers 
and teachers have imposed upon us ? Why then this 



14 

gi'eat variety and multifarious round of ceremony if 
the work is done ? 

But the work is yet to do, and that individually, un- 
til we experience an overcoming of evil propensities, 
and give up our natural lives upon the cross. Until we 
are crucified with Christ, we can never be made parta- 
kers of his resurrection. For until we have experienced 
this, we have not a victory over him who hath the 
power of death, that is the devil. 

Here it is that men run into errors, by building their 
hope of salvation, on an act performed by another, and 
their hope of happiness beyond the grave. They have 
placed hell and the devil there also,^ But if we ever en- 
ter heaven, Vf e must experience the fulfilment of that 
declaration, " the kingdom of heaven is within you.*' 
We must know this truth, on this side the grave. We 
must know its power to command every fluctuating 
imagination, and bring them into a state of stillness 
and quiet : for a state of happiness is a state of quiet- 
ude ; Jerusalem remains to be " a quiet habitation ; a 
tabernacle that shall not be taken down ; not one of 
the stakes thereof, can ever be removed, neither shall 
any of the cords thereof be broken. There the glori- 
ous Lord shall be unto us. a place of broad rivers and 
streams, wherein shall go no galley with oars," none 
of the superb inventions of men, " neither shall gallant 
ships pass thereby. Because the Lord is our Judge and 
our Lawgiver," and not those ordinances which men 
have chosen. '' He is our King and he will save us." 
Here the "tacklings," with which they have been 
bound, " are loosed." Here " they could not strengthen 
their masts and spread their sails," and build up systems 
in which they have sought somethnig for themselves. 
" Then is the prey of the great spoil divided, the lame 



15 

take the prey.*' But many then are ready to cry out, I 
have no doubt, at times, in the anguish of their souls, 
when they feel the crucifying operation of this spirit: 
" Who among us, shall dwell with the devouring fire ? 
Who shall dwell with everlasting burnings ?" 

Here, my friends, there is encouragement in words 
like these : " He that walketh righteously and speak- 
eth uprightly, he that despiseth the gain of oppression^ 
that shutteth his hand from holding bribes, that stop- 
peth his ear from hearing of blood, and shutteth his 
eyes from seeing evil ; he sball dwell on high. His 
place of defence shall be the munitions of rocks. Bread 
shall be given him, his waters shall be sure. Thine eye 
shall see the king in his beauty. They shall behold the 
land that is very far oif." 

Here is a kind of religion, which brings the mind in« 
to a state of purity, a state of holiness and harmlessness, 
a state of undefiledness, and consequent communion 
with God, in which we experience another decIaratioUj 
of Jesus fulfilled, when he was supplicating for his fol- 
lowers. " I in them and thou in me, that they also may 
become one in us," wherefore, he is not ashamed to 
call us brethren. 

These brethren have, as he did, overcome the world. 
Their minds are not depending on the dogmas of men ; 
their hope is in him ; they feel his supporting power, 
and experience him to be, to them, wisdom, righteous- 
ness, sanctification, and redemption. And how plain it 
is !! — ^how simple is pure religion, and undefiled, before 
God and the Father. It needs not much illustration by 
words. All may know it. The lot of every man is cast 
on the plain simple path ; but we never can experience 
this power, till we know the ministration of condem- 
nation; till we are willing to have reproved every 



thought, word, and action ; till we are willing to be, to 
do, or to suffer what is required at our hands. 

It is, therefore, an individual work. As the sun 
shines on the just and the unjust, the unthankful and 
the evil ; so the ministration of condemnation must be 
experienced by all. 

If we attend to it, it will prove a savour of life unto 
life ; — if we neglect it, a savour of death unto death. 
What are all these vain substitutes and subterfuges ? 
They are what man has chosen ; they are natural, they 
are outward. Let us look to the sacrament so called, 
and when we have used it, can it nourish the soul ? It 
may nourish the body, but the soul is spiritual, it can- 
not be nourished thereby. It may be used as a type or 
symbol ; but are we yet under the legal dispensa- 
tion ? No. We are not under types, or legal shadows 
and ceremonies. The substance is come ; the power 
of God is experimentally known, even that power, 
which is the resurrection and the life. 

To eat the bread and drink the wine, to say the least 
of it, is a work of supererogation, and those who prac- 
tice it, bring themselves under the reproof of the pro- 
phet, " who hath required this at your hands ?" Nei- 
ther can all the waters of the sea cleanse the soul from 
one solitary sin or lust. But when we come under the 
influence of the baptism of the Holy Ghost; when 
knowing what it is, to lie under the judgments of Gtjd, 
which are revealed from Heaven against sin and disobe- 
dience, then shall we be cleansed. And there are none, 
who have not experienced something of these judg- 
ments. Have we not been brought into the depths of 
hell ? Are there not seasons, when we have been ready 
to cry out in the anguish of our soul, a saviour or I die ; 
a redeemer, or I perish for eve? ? Are thete not sea* 



11 

sons when all are sensibkj that they have been doing 
wrong, and when sorrow fills their hearts ? 

Here is the ministration of condemnation, which is 
glorious in its season ; and if we are willing to abide un- 
der its influence, it will make way for the ministra- 
tion of life. — As we attend daily to what passes in our 
minds, we may experience many things made known 
to us as evils, which we have been led to undervalue, 
because they accord with the maxims and customs of 
the day, and with the fashionable religion of the 
world : For religion, and pride, and vanity, are now 
connected together. But when we come under the 
influence of these divine feelings, the latter will be 
banished from our souls for ever, and that spirit which 
condemns for every evil, will also speak peace to the 
soul for every act of obedience. Then we shall know 
what is meant by the declaration of the fore-runner of 
Jesus : " But he that cometh after me is mightier than 
I, whose shoes, lachet I am not worthy to unloose : He 
shall baptize you with the Holy Ghost, and with fire." 
This is the grace of God, wherein ye ought to stand : 
" For the grace of God that bringeth salvation, hath 
appeared to all men, teaching us, that, denying ungod- 
liness and worldly lusts, we should live soberly, right- 
eously, and godly, in the present world ; looking for 
that blessed hope and the glorious appearing of the 
great God and our Saviour Jesus Christ.'' 

And where are we to look for this glorious appearing; 
if not in ourselves ? 

It is written, "Behold he cometh in the clouds, and 
every eye shall see him, and they also which pierced 
him." And how black are the clouds, in which he ap- 
pears, to those who have pierced him by their trans- 
gressions, and neglected him in his manifestations ! But 

c 



18 

as we attend to this baptism of the Holy Ghost, it has 
an effect to cast out devils, to remove the propensities 
which have brought these dark clouds over us. 

What are these devils ? Are they not those propensi- 
ties in which we indulge, and which separate us from 
God, the source of all purity ? There is a warfare be- 
tween the angels of life in us, and the dragon and his 
angels ; and when we come to know them set in array 
in our minds, then we experience their power. When 
we see the angel of love, opposed to the devil of hatred j 
the angel of mercy to the devil of cruelty; every hea- 
venly disposition opposing its opposite, or adversary, 
then we shall come to know, that declaration fulfilled : 
" And there was war in Heaven : Michael and his an- 
gels fought against the dragon ; and the dragon fought, 
and his angels prevailed not; neither was their place 
found any more in Heaven : And the great dragon was 
cast out." 

Herein is fulfilled that declaration, — " Stronger is he 
that is in you, than he that is in the world ;" and the 
weapons of this warfare are not carnal, nor mortal ; they 
are spiritual ; " mighty through God even to the pull- 
ing down of strong holds ; casting down imaginations 
and every high thing that opposeth itself to the know- 
ledge of the truth." And they will "put to flight the ar- 
mies of the aliens," "having our feet shod with the pre- 
paration of the gospel of peace ; our loins girded about 
with truth; thehelmet of salvation upon our head. Take 
also the shield of faith, whereby to quench all the fiery 
darts of the wicked; and above all things, take the 
sword of the spirit, which is the word of God." 

As this armour is all of a heavenly nature, so nothing 
earthly or corruptible can ever affect it. But what is 
this faith? Is it a mere nominal belief? No, verily; but 
when we have experienced the terrors of the Lord, in 



19 

baptism, for sin and disobedience, and have also felt, 
that, in the midst of judgment, God has remembered 
mercy, and spoke peace to the soul, season after season, 
there is begotten in us a living faith and holy confidence, 
which stands not in a knowledge of the Scriptures or of 
systematic religion. It results from our own experi- 
ence of the operative power of God. This is that faith 
once delivered to the saints, that living faith, which sup- 
ports all those who become partakers of the joys of Hea- 
ven, and is the life of all them which are sanctified. 
Faith stands not in opinions ; — -it is not bounded by 
time or outward circumstances, but it stands in the pow- 
er of God. It unites the true believers to him ; and in 
this, is that declaration fulfilled ; "I in them, and thou 
in me, that they also may become one in us;" and these 
he is not ashamed to call his brethren. 

This is a shield which will quench all the fiery darts 
from the enemy of souls. This is that sword of the spi- 
rit which is the word of God. It is the same whereby 
the worlds were spoken into existence, which "took 
flesh and dwelt among us, and we beheld his glory, the 
glory as of the only begotten of the Father, full of 
grace and truth." It is he, who was in the church in 
the wilderness ; who did mighty miracles in Egypt, 
and wonders in the field of Zoan ; who divided the Red 
Sea and brought Israel forth like a flock. And in this 
exercise of his power, he "commanded them not con- 
cerning burnt offerings and sacrifices ; but this thing he 
commanded them, saying, obey my voice." 

This i^ the end of all righteousness; the design of all 
true, of all pure and undefiled religion ; and as we come 
to this, we learn to handle the weapons of our war- 
fare, until every enemy is cast out. and every advrrsnry 



brought into subjection to the angel of God : And Mi- 
chael, the prince of angels, will rule, and the power of 
God reign predominant. But if our own will governs 
and rules any part, and not the power of God, he will 
not have dominion over us; for he will not dwell in a 
moted temple. It is essential, therefore, that we serve 
him in the beauty of holiness and in newness of life. 
When we come to attend to his spiritual admonitions, 
then we shall know another declaration fulfilled. " Un- 
to us a child is born, unto us a son is given, and his 
name shall be called Wonderful Counsellor, the migh- 
ty God, the everlasting Father, the Prince of peace." 

While clothed with this armour, there will be no end 
to the increase of his righteousness and peace, upon the 
throne of David, the throne of the Lord's elect and cho- 
sen, to order it and to establish it, throughout all genera- 
tions. This operative power of God is what I want us 
all to come to. As to the baptism with water, it is ob- 
viously inefficient; it never cleansed the soul of man 
from sin. If we look to the situation of Simon Magus, 
we find it recorded, that through the instrumentality 
of Philip, the Samaritan, he believed on Christ with 
one accord, and when baptized he was baptized also, 
but continued a sorcerer. He offered money, the love 
of which, is the root of all evil, and which is the root 
of a great part of the religion of the present day. For, 
convinced I am, that these self-styled ministers, if they 
had no pay, would do but little preaching. 

Here is an example of Simon Magus' religion. He 
went with the apostles, and when he saw the Holy 
Ghost was received, by the laying on of hands, his na- 
tural thirst for gain was excited, and he offered them mo- 
ney, desiring that they would give him this power^ 



21 

that on whom he should lay his hands, they should re- 
ceive the Holy Ghost. But "Peter said unto him, thy 
money perish with thee ; because thou hast thought 
that the gift of God may be purchased with money, 
thou hast neither part nor lot in this matter, for thy 
heart is not right in the sight of God/' And the bread 
and wine, that relic of the old Jewish passover, has no 
effect to nourish the soul up to everlasting life. This is 
proved by the account recorded of Judas, who was a 
partaker of the last passover, which was shortly before 
the crucifixion, and yet it did not preserve him. But 
the record says, that with the sop satan entered into him. 
I do not wish to undervalue any thing that is called re- 
ligion, or support any thing ceremonious, or which is 
made the object of interest more than the object of 
righteousness. 

Simon was baptized, but remained to be a sorcerer : 
Judas partook of the last supper, even in the presence 
of his divine Master, and yet Judas was a devil. 

But when we come to be partakers of that heavenly 
gift, and live under the influence of the divine require- 
ments, it strikes at the root of every evil and brings 
the mind into harmony, unity, and love. It unites us 
to God, erects in us a new heart, and begets a right spi- 
rit ; and we can thankfully acknowledge, that the Lord 
is our righteousness. 

Has it been from an attendance to this divine gift, 
that there are so many sects and parties now in Chris- 
tendom ? No. It has been from a neglect of it. And do 
we not find those who not only neglect, but who deny 
the existence of revelation to man in the present day ? 

They say that all revelation is contained in the scrip- 
tures of truth ; when it requires a revelation imme- 



22 

diately from Heaven to give an understanding of the 
scriptures. We never shall be benefitted by them, ex- 
cept they are opened to us, by the same divine spirit 
w hich first dictated them. They are not the word of 
God, nor the only rule of faith and practice. Parts of 
them, no doubt, are the words of holy men, who were 
influenced by the Holy Ghost. They testify of that 
which is justly entitled the word of life : and when we 
are brought to the same state, and are influenced by 
the same feelings which they experienced, these scrip- 
tures will be precious to us. They will be corrobora- 
tive testimony ; they will answer as face answers face 
in a glass ; they will come home into our souls and go- 
vern our minds. And this governing principle is love. 
It is not found in splendid churches, so called. It will 
not be found in pompous ceremonies and declamations. 
It operates in our own minds, w^here it will regulate 
the springs and motives of our conduct, and cast out 
the enemies by which it is assailed, and thus bring 
the mind under the influence of that heavenly virtue, 
in which we can testify, " He maketh his angels spirits, 
and his ministers a flame of fire." And they are all 
"ministering spirits sent forth, to minister to them that 
shall be heirs of salvation." 

Thus it will be brought into our minds, into our con- 
versation, into our houses and families; and as we 
dwell under its influence, it will shine through our con- 
duct, and we shall become preachers of the everlasting 
gospel in the world, and governed by the angels of God. 
This is loud preaching, compared with the preaching 
of those who preach for hire, and divine for money. 
For here we declare what our eyes have seen, our ears 



heard, and our hands handled, of the good word of hfe, 
and of the powers of the world to come. 

Therefore I have desired, for our own souls' sakes, 
that we turn into that volume of the book, and read and 
search our own hearts, and ascertain from what mo- 
tives we act — from what kind of spirits, whether from 
evil angels, or the angels of the dragon, or Michael's an- 
gels, which are the power of God. Therefore, unto 
this light, which is the life of men, which maketh man- 
ifest all things, whether right or wrong; to this new 
covenant placed in your hearts and mouths, that you 
may hear it and do it; unto this divine and living prin 
ciple, I desire to recommend you individually : For if 
attended to, it will make you wiser than your teach- 
ers. It will teach your hands to war, and your fingers 
to fight against your soul's enemies; and it will sustain 
your spirits under every trial and affliction. And when 
time here shall be no more, I am not afraid to leave it 
with you as my testimony, it will prepare for each of 
you, — whether in the opinions of men, you may be par- 
takers of heavenly joy or eternal reprobation,- — it will 
prepare for all, in every situation, Scythian or barba- 
rian, bond or free, an habitation in that city, whose 
walls are salvation, and whose gates are praise, and 
where " none of the inhabitants can say, I am sick," 



irmm 



BT 



THOZAAS WETHERALD, 

AT THE friends' MEETING, WASHINGTON CITY, MARCH 27, 1825. 



" To him that is joined to all the living there is hope : 
for a living dog is better than a dead lion. For the 
living know that they shall die, but the dead know^ not 
any thing ; neither have they any more a reward, for 
the memory of them is forgotten." For the living there 
is cause of hope and fear ; and however the dead may 
have an appearance of strength, yet they are inanimate 
and hastening to corruption ; but the dog, though des- 
pised, when living, is able to perform all the duties of 
which he is capable ; and hence the only natural divi- 
sion, whether in man or in the inferior part of creation^ 
IS between the living and the dead. For " a living dog 
is better than a dead lion." 

I have never yet learned to discover the difference, or 
to make a distinction, except between righteousness and 
unrighteousness, godliness and ungodliness, and acts of 
wickedness amongst the various sects of professing chris- 
tians. 1 have never learned to distinguish between Ca- 
tholics, Presbyterians, Episcopalians, Baptists, Method- 
ists, or Quakers. In all these societies I have no doubt 
there are living members of the Church of Christ, and 
in all these societies there are probably dead members, 
or the members of the Church of Antichrist. And also 
am I convinced, that the dead members are as much 



^5 

more conspicuous among men, as the dead lion is in ap- 
pearance over the dog. — They are often in their socie- 
ties the most active members, and often received into 
them from motives impure and unholy; and often in- 
troduced into the most solemn duties into v^^hich man 
can be called, the ministry of the gospel, so called. And 
notwithstanding their formidable appearance, they are 
nothing better, if w^anting life, than the dead lion. 

Let us look a little into the fruits produced by this 
death, or by the performance of these dead members 
of the nominal church. 

There are but two churches in the world, the church 
of Christ, and the church of Antichrist; however they 
may be separated into divisions and sub-divisions; and 
if we are not of Christ, assured I am, that Antichrist is 
among us. For God is one, and his name one, and he 
has all power in heaven and earth, as the earth is hi* 
and its fulness. 

So the church is his own, also, united to him in holy 
fellowship and spiritual union ; but instead of having 
this holy, united, indivisible appearance, at the present 
day, what does it look like ? What are the views of 
men respecting religion ? Nothing better than the im- 
pressed views of Job's miserable comforter : " Then a 
spirit passed before my face, the hair of my flesh stood 
up : it stood still, but I could not discern the form there- 
of: an image was before mine eyes; there was silence, 
and I heard a voice, saying, shall mortal man be more 
just than God ? Shall man be more pure than his Ma- 
ker ? Behold, he put no trust in his servants, and his 
angels he charged with folly." But this was seen by 
Eliphaz, one of Job's friends, and they were reproved 
J^nd he justified, and they were required to go unto Job 



26 

and to offer offerings for themselves before they could be 
accepted, because they had not spoken right as he did. 
The religion of the present day is formidable in ap- 
pearance, like the spirit which Eliphaz saw, but it is 
not understood among the various societies of profess- 
ing christians, and they are too much afraid to investi- 
gate the subject ; and hence the maxim, that mysteries 
which we cannot comprehend we must believe, even 
things which we cannot understand. Is it possible ! is 
it not contrary to every thing that we can have an idea 
of — is it not contrary to human reason, that a man must 
believe that which he cannot comprehend or under- 
stand? It is an absurdity. It had its origin in the night 
season, when darkness covered the mind. Many have 
had visions, which they could not comprehend, like 
Eliphaz: he imagined something, and the hair of his 
head stood up ; and under this excitement, he heard a 
voice, saying, Shall mortal man be more just than God ? 
And from a view thus imperfect, many have conclud- 
ed we must continue in sin all the days of our lives. — 
Are we then to continue in sin that grace may abound ? 
— God forbid. Neither was it designed that we should 
inculcate any thing, or believe any thing, which is not 
manifested, which our own eyes have not seen, our 
ears heard, or our hands handled, of the good word of 
life, and the powers of the world to come. It never 
was designed that man, as a rational being, partaking 
of the divine nature, should be subject to the dogmas 
of man ; that the mind should be under the' controul of 
ministers and preceptors, who profess to lead us in the 
way of truth and righteousness, when they, themselves, 
notwithstanding all their learning, all their knowledge 



1 



£7 

and wisdom, have, many of them, yet to learn which 
are the first principles of the oracles of God. 

Here we see that divided state, which is typified by 
the beast with many heads and many horns, which 
smite one against another. Here we see Lucifer, the 
sun of the morning, that aerial spirit, with his many 
spangled head. True, there is another source of con- 
fusion, and of the corruption which rules in our land : 
Here we see something over which our souls have long 
mourned. We see an abundance of rites, ceremonieSj 
carnal ordinances, pompous parade, and self-righteous- 
ness, among the various professors of Christianity ; but 
in whom does that spirit abound, rule, reign, and predo- 
minate, which produces love, joy and peace on earth ? 
By whom are all the heavenly dispositions cultivated ? 
Alas! man does not partake of the divine fellowship. 
Every power is not subject to God in the human mind, 
and yet he makes a profession of religion. It is that 
mysterious religion which cannot be defined nor under- 
stood, neither can it be practised. It is a burthen which, 
said the apostle, " neither we, nor our fathers, could 
bear." Not many practical virtues proceed therefrom, 
but these are the fruits : Bible societies and missionary 
societies, (I can almost remember their origin in the re- 
formed churches, so called) and many other benevolent 
societies, temporal and spiritual. Have not all societies, 
almost, except the one of which I am a member, united 
in these bible societies and missionary societies? These 
bibles are printed under their authority, and sent forth to 
the world without comment or note. They boast of not 
endeavouring to build up one sect or another. But who 
has the distribution of these works? By whom are they 
s*ent abroad ? They are ?sent abroad by another branch 



f28 

of the same family of horse-leeches, whose cry is, give ! 
give ! ! Better would it be, to print these scriptures 
with notes and comments, than to put them into the 
hands of those, who will comment in their own inter- 
ested zeal and spirit of sectarian principles. And as to 
their enlightening the heathen, they will increase the 
darkness, which we have reason to believe, pervades 
the remote parts of the earth. What is the religion 
that is inculcated along with these scriptures of truth ? 
The scriptures are declared to be the word of God, 
and the rule of faith and practice ; but they are 
not the word of God, nor are they the rule of 
faith and practice. They are the testimony of men 
of old, who were inspired by the Holy Ghost, but 
they are like the dead lion, if we do not come under 
the vivifying influence of the spirit of God. These 
scriptures have never been able, of themselves, to 
make wise unto salvation. They are declared to con- 
tain all the revelation which we are to look for in this 
dispensation, and that what is to be know n of God, is 
revealed in them. This is contrary to the most solemn 
declaration of these scriptures themselves. It is writ- 
ten, and comes from high authority, that " what is to 
be known of God, is to be made manifest in man." 

Now by whom is this manifestation to be made to 
man ? Not by man himself, nor by man's wisdom ; or 
the utmost stretch of a knowledge of the arts, sciences, 
and philosophy. Who are these man-made ministers, 
who pride themselves in being instructors ? It is impos- 
sible for them to know the inmost recesses of the soul, 
and to know every working of the heart, and every 
moving of the imagination of their fellow-man. Eve- 
ry preceptcfr mu5t be superior to his pupil, in order to 



2d 

bring him to a knowledge of the subject which he 
teaches ; therefore, man, being in spirit, part of the di- 
vinity, it must require for a teacher, him in whom 
dwells all the fulness of the godhead. To teach man 
one solitary truth, it requires a power superior to the 
spirit of man. Our comprehension is limited, we are 
bounded, but in him there are no bounds. To his wis- 
dom and power, there are no limits : And therefore, it 
is, that he alone is capable to be the preceptor of man. 
For man, bounded as he is spiritually and intellectual- 
ly, is not so, in the choice of the dispositions wherewith 
he is endowed. 

But man is a free agent, and blessed be the name of 
Israel's God, that the power of choice is with him. 
We may choose evil and refuse good ; or we may 
choose good and refuse evil. This is proved by the re- 
commendation of the prophet to Israel formerly 
" Choose life and live, for wherefore, will ye die, O 
house of Israel !" But principles, opinions, and dogmas, 
have no connexion with the spirit of God, nor with that 
pure spirit in man, in which these truths are experien- 
ced and understood. They can rise no higher than their 
natural power, and this being of an inferior nature, it 
can never arrive at a knowledge of God. Here is a dis- 
tinction, my friends and fellow professors, of this holy 
name. We have been endeavouring to comprehend 
God by the aid of these rational powers ; these powers 
which depend upon the arts, sciences, and the learning 
and wisdom of man for their expansion ; hence it is, 
that our minds become darkened — hence religion be- 
comes mysterious — we are split and divided by opin- 
ions of God, which are not founded on the immutable 
rock of ages and foundation of many generations, 
against which, all the united powers of death, hell, and 
the grave, can never prevail. 



30 

Can a child in the first rudiments of his education, 
understand the nature of that science, which is the oh- 
ject of his study ? No. Neither can man, who is thus 
limited in his conceptions, determine the extent of di- 
vine truths. But when the unlimited power of God 
operates upon the spirits of m^en, then they know what 
truth is, in their own experience. This is a teacher, 
which cannot be removed into a corner, according to 
the declaration of the prophet. "And though the Lord 
give you the bread of adversity, and the water of afflic- 
tion, jet shall not thy teacher be removed into a corner 
any more ; but thine eyes shall see thy teachers, and 
thine ears shall hear a word behind thee, saying, this is 
the way, walk ye in it." 

Now let us look a little at the effects of that man- 
made, and man-taught religion, which is extant in the 
earth, whether among Catholics, Episcopalians, Pres- 
byterians, Baptists, Methodists, Unitarians or Quakers, 
or by whatever name they may be called. Let us 
look at its effects, upon our own minds. Has it not in- 
troduced almost every thing, which is evil in itself? 
Do we not see " pride, fulness of bread, and abundance 
of idleness" abounding? These were Sodom's sins, 
"Pride, fulness of bread, and abundance of idleness 
was in her, and in her daughters, neither did she 
strengthen the hands of the poor and needy, and 
they were haughty and committed abomination before 
me : therefore I took them away, as I saw good." And 
is it not obvious, to every one of us, that this pride and 
every abomination which the Lord hates, abounds in 
the world ? " These six things doth the Lord hate , yea, 
seven are an abomination imto him : A proud look, a 
lying tongue, and hands that shed innocent blood, an 
heart that deviseth wicked imaginations, feet that be 



31 

swift in running to mischief, a false witness that speak- 
eth lies, and him that soweth discord among bre-. 
thren." 

Is it not evident, that a proud look is the predomin- 
ant look, of both ministers and people ? Is there not a 
spirit, in which our various societies consider them- 
selves holier than others ? How often do we hear also, 
amongst professors, a lying tongue. Now this is of great 
extent. For it is in every species of deception, v/hich 
is designed to impose on another, or to impose a kind 
of righteousness upon others, as being of God, which is 
not of his own begetting in the soul. Every thing hav- 
ing this appearance, proceeds from this lying tongue. 
And are there not thousands, within our recollection, 
whose blood has been shed, I had almost said, in inno- 
cency ? Armies have been led forth, have fought and 
fallen in foreign lands, not because any hatred or en- 
mity had ever passed in the minds of the multitude ; 
but merely to serve the interests of the one, the two, 
or the three. Even in this land of boasted liberty, 
which has been so wonderfully and mercifully favour- 
ed of Heaven, you have seen a little of these evils. The 
hands that have shed innocent blood have visited these 
shores. These were men professing religion, and per- 
haps belonging to bible and missionary societies. Upon 
what was all this founded ? It was the love of money, the 
root of all evil, joined to ambition, pride, and avarice ; 
and these are the grounds of a great part of the reli- 
gion of the present day. 

Of whom are the members of these popular societies 
composed ? Are they made up of the virtuous of the se- 
veral societies of professing christians ; or are they not 
rather composed of all classes, the good and evil, the 
riffhteons and the wicked- the blood thirstv warrior. 



the cruel slave-holding oppressor, the whoremouger, 
the liar, the thief, and deceiver? These, I have no doubt, 
are many of them engaged, in the promotion of the 
work of righteousness and religion in the earth. These 
all give their money and it is all received, I have no 
doubt: For I have never heard of any money being re- 
fused, by those w^ho have the government of these so- 
cieties, because of the unw^orthiness of the individuals 
who may offer it. I verily believe, the hire of a harlot 
or the price of a dog, both of which are an abomina- 
tion in the sight of Heaven, and were never to be 
brought to the Lord's treasury, would never be refused 
by these " daughters of the horse leech, who are cry- 
ing give, give." 

" They are like the three thrings that are never satis- 
j6ed, yea four things say not it is enough : The grave, 
and the barren womb, the earth that is not filled with 
water, and the fire that saith not, it is enough." 

Now here is something so corrupt in its origin, its 
foundation is so impure, that the superstructure can 
never become solid and durable. 

Can any thing upon such a foundation bring glory 
to God, or unite man in the bonds of peace, love, and 
joy in the holy spirit ? No. Sooner should wickedness 
produce righteousness, and darkness produce light : 
Sooner can we, ourselves, control the will of God, by 
the work of our own hands. 

I want these things to be indelibly impressed upon 
t)ur minds. We have been deceiving ourselves with 
iappearances long enough, with these perplexing visions 
which cause our hair to stand up, and our bones to 
shake. We have been long enough believing these ly. 
ing divinations, and neglecting the angels of God. 

And yet it is declared in the spirit of truth, that they 



33 

are all ministering spirits sent forth to minister to them 
that shall he heirs of salvation. And can we believe 
that any other effect will be produced by this deeply 
rooted corruption, than " lying tongues and hands that 
shed innocent blood ? An heart that deviseth evil ima- 
ginations, and feet, swift in running to mischief, a false 
witness that speaketh lies, and he that soweth discord 
among brethren ?'' A belief in this spurious religion 
and gospel, stands not in the wisdom of God, but in 
the wisdom of man. The greatest part of the wars 
and iBghtings, and every evil which exists in the 
world, has its origin in these perverted, leading princi- 
ples in man's mind. The religion that is not founded 
in truth, how far it leads us off from the path of recti- 
tude ! But if we founded our religion on that rock 
which is immoveable, we should be all united, and be 
enabled to withstand the powers of death, hell, and the 
grave ; and how it would lead the mind into purity, 
holiness, and love, and into the possession and practice 
of every social, every civil, every relative, and every 
manly virtue. 

How is it then, my friends, that we have been so long 
building upon this impure foundation ? Let us look a 
little, and see the fruits brought forth, by dispositions 
and conduct opposed to this ; and when every princi- 
ple in the mind, is founded in experience and the ope- 
rative power of God. Where we are instructed imme- 
diately by and from God, we learn that that which can 
be known of God, is to be made manifest in man. And 
what is it that maketh it manifest ? It is that grace of 
God which appeareth unto all men. Not to those alone, 
who are educated to be ministers of the gospel. Not 
only to two or three in the community^ but " the grace 

E 



34 

of God, which bringeth salvation, hath appeared unto 
all men." Herein is fulfilled that declaration ; — " Be- 
hold the day cometh, saith the Lord, that I will make 
a new covenant with the house of Israel, and with the 
house of Judah : Not according to the covenant that 
I made with their fathers in the day that I took them 
by the hand, to bring them out of the land of Egypt: 
But this shall be the covenant that I will make with 
the house of Israel ; I will put my law in their inward 
parts, and write it in their hearts ; and they shall teach 
no more every man his neighbour, and every man his 
brother, saying, know the Lord, for they shall all know 
me, from the least of them unto the greatest." There 
is another testimony respecting preaching of the gos- 
pel. "After these days, saith the Lord, I will pour out 
my spirit upon all flesh, and your sons and your daugh- 
ters shall prophesy, your old men shall dream dreams, 
your young men shall see visions, and also upon the 
servants and upon the hand maidens, 1 will pour forth 
my spirit, and they shall prophesy." Now what is pro- 
phesy ? Is it merely to declare things which are to 
come? No. There is another definition of it. The tes- 
timony of Jesus is the spirit of prophesy. It is also 
called the grace of God, and if attended to, it will 
guide us into all truth, as it guided all the Patriarchs 
and apostles in every age of the world. It was that 
which gave Abraham an evidence, that in his seed all 
the children of the earth should be blessed. This was 
confirmed to Isaac and Jacob repeatedly. By this, Ja- 
cob saw far into futurity, and worshipped leaning up- 
on the top of his staff. By this, he pronounced appro- 
priate blessings to his children which were eminently 
fulfilled. It was this divine power which led Moses 



35 

to the deliverance of Israel, and caused him to bring 
them forth as a flock. The same spirit enabled him to 
declare, " The Lord thy God will raise up unto thee a 
prophet from the midst of thee ; a prophet from the 
midst of thy brethren like unto me ; unto him ye shall 
hearken in all things." It was the same divine spirit, 
the same spirit of prophesy, the operative power of 
God which moved Noah, and commanded him to build 
an ark of salvation for himself and family, from that 
flood which destroyed the wicked. It is the same 
which enabled another prophet to testify concerning 
the coming of our Saviour, the Lord Jesus Christ, in 
that prepared body. Not that he then first became a 
Saviour of mankind, for he was from everlasting to 
everlasting, and we who are descendants of the Gen- 
tiles, never were under any other dispensation ; never 
being under the law^ given to Moses —Why then is it, 
that we introduce Jewish ceremonies and ingraft them 
upon the stalk of the christian religion? It w^as this 
same spirit which enabled the prophet to declare, when 
speaking of things to come, as if they were present : 
" Unto us a child is born, unto us a son is given, and 
his name shall be called Wonderful, Counsellor, the 
mighty God, the everlasting Father, and the Prince of 
Peace. Of the increase of his government, and peace, 
there shall be no end upon the throne of David, to or- 
der it and establish it with justice and judgment for 
ever. 

Here is a great mass of Scripture testimony, which 
must be an evidence of that manifestation which pro- 
ceeded from the power of God. And how precious is 
the view of these records ; not because they are written, 
or because the prophets declared them : but, they only 



3(> 

become precious to us when wehave seen the effects of the 
revealed will of God, making manifest the things belong- 
ing to our peace. Here is the patience and faith of the 
saints. Here it is that we may experience all that is 
necessary for instruction, and to support us in our pil- 
grimage. Here we can testify, that this spirit of pro- 
phesy is the testimony of Jesus, given unto all ; and 
whether it enables to discover things to come, or gives 
a knowledge of the dispositions of our own minds, 
making us acquainted with the motives from which we 
act, and with the secret springs of the soul, it is the same 
spirit and power of God unto salvation, to every one 
who believes, whether Jew or Gentile, male or female, 
bond or free, in Jesus Christ. For there is no dis- 
tinction in truth, and as we dwell in the truth it will 
make us free. This is real freedom ; not that freedom 
which man can boast; but it is that freedom from bon- 
dage which introduces us into the glorious liberty of 
the sons of God. 

" For ye have not received the spirit of bondage again 
to fear, but ye have received the spirit of adoption, where- 
by ye cry Abba, Father." There the communion is 
through God, by the power of his son ; he is, what he 
declared himself to be, a Saviour and a Redeemer. And 
we, as well as all others, have need of this Saviour and 
Redeemer. Can we not all cry out, a Saviour or I die, 
a Redemer or I perish forever ? 

But my friends where are we to look for this Redeem- 
er, this salvation, if we look not in our own minds ? It 
is there we must know him, to regulate our views, and 
bring every thought, word, and action into subjection 
to himself. For there is in man, something of the na- 
ture of Deity, a spirit of inspiration from the Almighty, 



37 

which gives him understanding. If this is kept holy^ 
and preserved from the contaminating influence of the 
spirit, and the corrupt maxims of the w^orld, it will 
enable us to dwell in him ; and see him, not only at a 
great distance, and beyond the grave, but even whilst 
clothed with mortality, we shall experience him to be 
a stay and a support, a teacher and an instructor in 
godliness. 

And what are the fruits which will be brought forth? 
Not those things which are an abomination unto God ; 
neither "a proud look, a lying tongue," nor "hands 
that shed innocent blood ; a heart that deviseth wicked 
imaginations, feet that be swift in running to mischief, 
a false witness that speaketh lies ;" nor "him that sow- 
eth discord among brethren." None of these will be 
admitted under the influence of this principle ; for these 
are the fruits of the flesh, and irregular passions and 
propensities, which man partakes of while in a state of 
death and darkness, and while he knows not God.— - 
When we come to know him, then he brings forth the 
fruits of the spirit. Then it is, that we know what it is 
to " add to your faith virtue, and to virtue knowledge, 
and to knowledge temperance, and to temperance pa- 
tience, and to patience godliness, and to godliness bro- 
therly kindness, and to brotherly kindness charity. For 
if these things be in you, and abound, they make you 
that ye shall neither be barren nor unfruitful in the 
knowledge of our Lord Jesus Christ :" In whom, as a 
society, we most assuredly believe, but dare not depend 
on that act of wickedness in the Jews by which he was 
crucified, but in a revelation of his will and power in 
our own hearts, bringing us into the enjoyment of ihc 



S8 

kingdom of heaven through grace, according to his own 
declaration, "The kingdom of heaven is in you." 

This is the root and ground of all true religion, even 
the bright and morning star. This is the root and off- 
spring of David, which opens the mysteries of heaven, 
according to a declaration of the apostle, comparing 
them to a "book sealed with seven seals, and no man in 
heaven, nor in earth, neither under the earth, was able 
to open the book, neither to look thereon. And I w^ept 
much, because no man was found worthy to open and 
to read the book, neither to look thereon. And one of 
the elders saith unto me, w^eep not ; behold, the lion of 
the tribe of Judah, the root of David, hath prevailed to 
open the book and to look thereon." There still re- 
mains the same power, which opens the seals and ena- 
bles us to look upon the mysteries contained in this vo- 
lume, if properly complied with ; and which enables 
us to extract that which is capable of producing peace 
to our souls, and happiness here and hereafter; and also 
to refuse the bittter works of darkness, which lead to 
confusion, horror, fear, dismay, and every feeling in 
which there is torment. 

Now" let us look a little at the effects produced by the 
adoption of these principles— this operative power of 
truth, spirit of Christ, grace of God, or baptism of the 
Holy Ghost, which separates between the joints and the 
marrow, the soul and spirit, and separates a man from 
his lusts.— This principle would destroy the works of 
darkness ; and for this cause came Jesus Christ into the 
world, to destroy the works of the devil. And how is 
this accomplished ? It is by the casting out of devils, 
which Cometh not but by prayer, and fasting from the 
indulgence of every evil disposition; controlling the 



39 

proud heart, the lying tongue, and the hands that shed 
innocent blood, for these cannot bear its influence. It 
is the vivifying power of the love of God, operating 
upon the souls of men, a teacher w^hich can never be 
removed into a corner. Now look at the effects which 
must be produced, when the mind is under the influ- 
ence and government of this divine love, which is the 
badge of our discipleship, and the bond of our union. 
Where is there room for warfare ? Was there ever war 
begun and carried on under the influence of this divine 
principle, which is of God? Never. For "God is love, 
and he that dwelleth in love dwelleth in God, and God 
in him." Now, if we are under the influence of this 
principle, where is there room for wars and fightings? 
They must all be banished from our minds and imagi- 
nations. We never commit violence through love, but 
through hatred, pride, ambition, and all those devils 
which are tormentors of the human soul. But when 
we are brought under the influence of this love, it will 
produce humility, meekness, mercy, and every heaven- 
ly disposition. Because these have no affinity with the 
works of darkness. It is designed to become a predo- 
minating principle which unites us to God. And when 
we come under its influence, temperance will cast out 
intemperance, humility will cast out pride, every vir- 
tuous, every heavenly disposition taking possession of 
the mind, will cast out its opposite, its adversary and 
enemy ; and thus the mind will become pure. 

Good and evil cannot dwell together, any more than 
humility and pride. One of them must be cast out; 
and if the love of God operating upon the soul, cast out 
all evil propensities, where will there be room for the 
lying tongue, and thehands that shed innocent blood ? — 
Where will there be room in the mind for wicked ima- 



40 

ginations, for the evil heart, or feet that are swift in run- 
ning to mischief, or the tongue that speaks lies, or he 
that sows discord among brethren. 

My friends look to these things. Is it not in the 
minds of men alone that these good or evil dispositions 
are produced ? What effect would it produce in the 
moral world if mankind would generally refuse the 
evil, and choose the good ; would it not deliver the land 
from murder, adultery, fornication, lying, theft, and 
all which is the cause of staining our civil tribunals 
with blood, and which brings this mass of misery upon 
mankind ? Every evil, whether civil or social, would 
be removed by this divine principle, which has its ori- 
gin in heaven, and which operates upon every soul. 
Here the wilderness caused by evil, would become an 
Eden, the desert, like the garden of the Lord. — For 
wherever the mind is brought under the influence of 
this divine feeling, there is Eden ; there is Paradise ; 
there is Heaven ; for there is God. And this is by the 
operation of preaching ; of preaching the gospel. For 
the gospel is preached in every creature. And I appre- 
hend that is not preaching alone which stands in decla- 
mation. For societies to meet together and appoint 
one to talk to them, as it is under the present system of 
religion, is more likely to lead to error than truth. — 
And wherefore? Because the very existence of this 
operative power of God is denied: and what is the 
right motive for preaching the gospel? The apostle 
tells us " A necessity is laid upon me, and wo is me if 
I preach not the gospel." Bat a society which have a 
head over them who preaches for hire and divines for 
money, and they that put not into their mouths, they 
are ready even to prepare war against them ; whose 
God is their belly, whose glory is their shame, who 
mind earthly things. These pervert the gifts of Hea- 



1 



41 

\en, and make God an idol. They worship neither in 
purity, nor in the beauty of holiness. They clothe him 
with their own particular principles ; they declare this 
is truth, and that is error. They bind men by creeds, 
systems, and articles of belief. The rules of their so- 
ciety are laws, and by these, they give law to God. Is 
this to be brought into the liberty of the sons and 
daughters of God ? No. It is to be brought into bon- 
dage, which neither we nor our fathers, nor the pro- 
phets could bear, but it is a state in which we can in- 
dulge our propensities, and live in the spirit of the world j 
and in this we delight. My beloved young friends, 
whether members of any of these societies or notj 
whose minds are yet tender, and the bud is green, my 
mind is concerned for you. I have no doubt, the world 
at this time appears in all its beauty, the fashions and 
manners thereof are lovely in your view, but it is all 
deceptive ; it is tinsel and not gold. You know not 
much of its arts, or of its influence — ^you are ready to 
believe that all is gold which glitters. But experience 
will, to your sorrow, teach you otherwise. I would to 
God, for your sakes, that your souls might be brought 
into the very depths of affliction, that you might see 
the bent of your own minds ; that you might experience 
the renovating influence of the power of God, and be 
fitted for an habitation in the kingdom of heaven. For 
it is only in the depths of judgment, I am convinced, 
that we can learn that which is to be known of God. 
It is not to be learned in the letter. The disposition of 
our mind is not to be learned while in the indulgence 
of these passions and propensities. I am willing to tell 
you a little, if it may be instructive to you, to learn the 
narrow path in which my soul was led, I remember the 

r 



42 

time when I walked these slippery paths. 1 remem- 
ber when I was gay, giddy, and young — my mind as 
volatile as the air; when I took pleasure in everything 
around me, whether right or wrong. My blood was 
brisk, my spirits lively. I took delight in those out- 
ward things which circumstances brought around me ; 
but, alas ! I knew not, that a life of folly, of passion, and 
of pleasure, were so severely reprovable ! But blessed 
be the name of Israel's God ! there w^as a time when 
he met with me in a narrow place ; at a time when 
sickness had nearly sunk me to the grave ; when I had 
every prospect that this mortal must soon put on im- 
mortality! Then was my soul visited with the depths 
of judgment — my sins were set in order before me ! 
My mind was filled with horror — fear and confusion 
were upon me, and the hairs of my flesh stood up. In 
this awful situation I was continued day after day, and 
month after month ; like a crane or a swallow did I 
chatter — I did mourn as a dove. Often did I wander 
when your eyes were sealed in sleep, when no one 
could see me, and where no ear could hear me pour 
forth my complaints, to him in whom I believed, but 
w^hose comforts were withdrawn, and as I said, I was 
brought to the brink of the grave ; and in one of those 
solitary moments, when I was willing to be, to do, or to 
suffer any thing which should be required at my hands: 
it was, in one of these walks, that my soul was bowed, 
and when my afflictions were as great as human nature 
could bear. I cried out in the anguish of soul, what 
shall I do. And after this, suddenly, the waves which 
almost overwhelmed me, were calmed into stillness. I 
remember this time of affliction and misery, the worm- 



43 

wood and the gall, my soul hath them still in remem- 
brance, and is humbled within me. 

In this calm there was a language uttered in the se- 
cret of my soul. (Now, my friends, this is not the 
language of enthusiasm ; it is the language of experi- 
mental truth,) what wilt thou do, I have the words of 
eternal life? 1 know it was impossible for me to bring 
these feeelings upon my own mind, then certainly 
it must be the operation of another power. I remem- 
bered it was the language of the Apostle, and it was an 
evidence sealed upon my mind — that it was an 
impression from above ; and as I attended to its mani- 
festations, this quiet state continued for a season, and I 
rejoiced therein. 

But, alas ! I forgot to rejoice with fear, and serve the 
Lord with trembling. I was lifted up again. I slew the 
pure witness which thus reproved me for evil, and sat 
my sins in order before me. I flew into the world and 
into its maxims ; I was again brought to the depths of 
affliction, for this is a power which will never look on 
evil with acceptance or allowance. 

I have no doubt it was the baptism of the Holy Ghost, 
which reproved me for my rebellion, for it operates as 
fire upon every soul which lives in this state of ungod- 
liness, pride, and impiety. And while in this state, we 
cannot enjoy that peace which is the result of obedi- 
ence, and which proceeds from Heaven. Neither can 
we serve two masters, God and mammon ; and after I 
had gone back into this state, I had to mourn for my 
backsliding, season after season. But when I sincerely 
repented and forsook the evil way, then, in the midst 
of judgment, he remembered mercy, and spake peace 
to my soul. 

Ttis this experience of his operations upon the soul, 



44 

that begets a living faith, an holy confidence, an unsha- 
ken love. And here is understood that vs^hich is vs^rit- 
ten concerning that faith which w^orks by love, and pu- 
rifies the soul. It is not that which is received by edu- 
cation, but by the operative power of God, upon each 
individual who submits to its influence. 

Here it is, in this faith that we come to be oftentimes 
favoured, to know that instruction is sealed upon the 
mind. It is the preaching of the gospel in faith and 
verity. It is the gospel that the Lord Jesus himself 
preached, baptizingly, into the name of the Father, and of 
the Son, and of the Holy Ghost. Ana this is knowledge, 
which can never be shaken, and there is no other name 
which can seal these divine or spiritual truths upon the 
mind, according to our several states and conditions. 
Where is the necessity, then, for adopting systems or 
creeds, or articles of belief, and baptizing with water ? 
They are all human contrivances, but this bears a testi- 
mony immediately against all unrighteousness and un- 
godliness of men, who hold the truth in unrighteous- 
ness. It never reproves any thing but evil ; it never 
speaks peace but for good. It is a power, w^hich may 
be depended on, in every situation. 

Some may conclude or rather query, is there any 
difference between this and the imagination? Yes. 
The difference is as great as that between light and 
darkness, or between heaven and earth. What does the 
imagination seek ? It seeks the gratification of the natu- 
ral mind, and will be under the influence of imaginary 
power, as many of you have experienced. This also, 
perhaps, was my most easily besetting sin. Under 
this, I could build castles in the air, lead conquering ar- 
mies, and fill every station with dignity and applause. 
The vagaries of the imagination, lead us to seek some- 



45 

thing for our popularity and emolument. We are per 
sonating virtue, and pleasing ourselves with the pictures 
we have drawn. Yet the whole design and end is, our 
own honour ; and this is the end of all its works. For 
the imagination seeks not the glory of God, but will 
lead us through all states and conditions, among objects 
created and uncreated ; and give them all the glory, 
and place in them all our hopes of happiness ; but it is 
all tinsel and not gold. It is the baseless fabric of a vi- 
sion. It leaves a visionary kind of enjoyment to the 
mind, instead of that solid comfort, which these have 
left for their indulgences. The imagination which 
forms these baseless fabrics, is unstable ; it reproves not 
for evil ; it leads us to imagine many things in nature, 
and out of nature, and always indulges in every vice^ 
passion, and lust. 

But this power, which is of God, which is the reve- 
lation of God to man, the gospel preached in every 
creature, reproves us for every wicked thought that 
passes in the mind ; and if suffered to grow, it will as- 
suredly operate upon the thoughts and the imagination, 
until \ve shall know that scripture testimony fulfilled : 
" Behold the axe is laid unto the root of the tree, and 
every tree which brings not forth good fruit, shall be 
hewn down and cast into the fire." And when the 
axe is laid to the root of evil in our mind, and we at- 
tend to it, it will cast out, as a consequence, all that does 
not produce good fruit. The leaves will wither, and 
the branches fail, when we become separated there- 
from : and the mind becomes an habitation of God, the 
temple of holiness : and herein is that declaration ful- 
filled, " Ye are the temple of the living God. If any 
man defile the temple of God, him shall God destroy. 
For the temple of God is holy, which temple ye are." 

This baptizing power, which preaches the gospel, is 




46 

Christ in you, the hope of glory ; he is begotten in us, 
brought forth in us, and thus is fulfilled his declaration, 
when his mother and brethren, without, desired to 
speak with him. He said unto them, " whoso believeth 
on me, or keepeth my commandments, the same is my 
mother, my sister, and brother." And wherefore? 
Because he is begotten in each of us, and though he is 
brought forth in weakness, in sorrow, trouble, and af- 
fliction, yet if we are careful not to strangle this em- 
bryo in its birth, it will be raised in power, until it will 
grow and increase, and overcome the vagaries of the 
imagination, the fashions, habitual propensities, and 
traditional views of religion and righteousness. It will 
overcome these systematic forms taught by the circum- 
stances around us in education. It will bring the mind, 
the thoughts, the imaginations, and our whole conduct 
into a state of purity and perfection. We shall become 
united unto God the Father, and to his son Jesus Christ, 
in whom we shall become partakers of the same na- 
ture, begotten into the same life. Therefore, he will 
not be be ashamed to call us brethren. And, therefore, 
I desire to leave these things with you, for your serious 
consideration, continuing in this power. It is this which 
reproves for every evil desire, with which we may be 
assailed — and it is this which enables us to pass through 
this life, this vale of tears, not merely as mourners all 
the day long ; but it w ill be a stay and a staff, a support 
and comfort in every affliction. It will open the scrip- 
tures to our view. It will be to us the same revelation 
of Jesus Christ which led the prophets and patriarchs 
in all ages. It is the same spirit, which appeared to 
them, that will give us a view of these scriptures, 
which are written for our instruction, edification, reproof 
and comfort in righteousness, that we, through faith, 



47 

and comfort of the scriptures — might have hope. It 
clouds not the divine truths in a mystery. The veil or 
outw^ard curtain is rent in tw^ain, hy the operative pow- 
er of the crucifixion of our natural passions, enabling 
us to enter into the holiest of all ; and whether ye will 
hear or whether ye will forbear, I am renewedly con- 
vinced, that, however men may teach, and we receive, 
these doctrines which are taught by the command- 
ment of men, will never bring us into a state of union 
and communion with God, nor prepare us an habita- 
tion in the kingdom of Heaven, here or in eternity. 
Therefore, how desirable it is, that each of us should do 
that part of the work, which is allotted to us, and know 
that divine love, brought into our daily walk in life, 
which overcomes every thing of an opposite nature ; 
that we may know the enjoyment of heaven here, ex- 
perience a well grounded hope of everlasting happi- 
ness, and know this truth fulfilled, that in whatever si- 
tuation we may be placed — ^' a living dog is better than 
a dead lion." 



^. 





LRBJa14 



